John 10:3

10:3 The doorkeeper ¹  opens the door ²  for him, ³  and the sheep hear his voice. He ⁴  calls his own sheep by name and leads them out. ⁵ 

Genesis 22:1

The Sacrifice of Isaac

22:1 Some time after these things God tested ⁶  Abraham. He said to him, “Abraham!” “Here I am!” Abraham ⁷  replied.

Genesis 22:11

22:11 But the Lord’s angel ⁸  called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered.

Exodus 3:4

3:4 When the Lord ⁹  saw that ¹⁰  he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” ¹¹  And Moses ¹²  said, “Here I am.”

Exodus 33:17

33:17 The Lord said to Moses, “I will do this thing also that you have requested, for you have found favor in my sight, and I know ¹³  you by name.”

Exodus 33:1

33:1 The Lord said to Moses, “Go up ¹⁴  from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath ¹⁵  to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’ ¹⁶ 

Exodus 3:6

3:6 He added, “I am the God of your father, ¹⁷  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ¹⁸  at God.

Exodus 3:10

3:10 So now go, and I will send you ¹⁹  to Pharaoh to bring my people, the Israelites, out of Egypt.”

Isaiah 43:1

The Lord Will Rescue His People

43:1 Now, this is what the Lord says,

the one who created you, O Jacob,

and formed you, O Israel:

“Don’t be afraid, for I will protect ²⁰  you.

I call you by name, you are mine.

Luke 10:41

10:41 But the Lord ²¹  answered her, ²²  “Martha, Martha, ²³  you are worried and troubled ²⁴  about many things,

Acts 9:4

9:4 He ²⁵  fell to the ground and heard a voice saying to him, “Saul, Saul, ²⁶  why are you persecuting me?” ²⁷ 

Acts 10:3

10:3 About three o’clock one afternoon ²⁸  he saw clearly in a vision an angel of God ²⁹  who came in ³⁰  and said to him, “Cornelius.”

[10:3]  ¹ tn Or “porter” (British English).

[10:3]  ² tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[10:3]  ³ tn Grk “For this one.”

[10:3]  ⁴ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:3]  ⁵ sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

[22:1]  ⁶ sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.

[22:1]  ⁷ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[22:11]  ⁸ sn Heb “the messenger of the Lord” (also in v. 15). Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, see the note on the phrase “the Lord’s angel” in Gen 16:7.

[3:4]  ⁹ tn The preterite with the vav (ו) is subordinated as a temporal clause to the main point of the verse, that God called to him. The language is anthropomorphic, as if God’s actions were based on his observing what Moses did.

[3:4]  ¹⁰ tn The particle כִּי (ki, “that”) introduces the noun clause that functions as the direct object of the verb “saw” (R. J. Williams, Hebrew Syntax, 81, §490).

[3:4]  ¹¹ sn The repetition of the name in God’s call is emphatic, making the appeal direct and immediate (see also Gen 22:11; 46:2). The use of the personal name shows how specifically God directed the call and that he knew this person. The repetition may have stressed even more that it was indeed he whom the Lord wanted. It would have been an encouragement to Moses that this was in fact the Lord who was meeting him.

[3:4]  ¹² tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[33:17]  ¹³ tn The verb in this place is a preterite with the vav (ו) consecutive, judging from the pointing. It then follows in sequence the verb “you have found favor,” meaning you stand in that favor, and so it means “I have known you” and still do (equal to the present perfect). The emphasis, however, is on the results of the action, and so “I know you.”

[33:1]  ¹⁴ tn The two imperatives underscore the immediacy of the demand: “go, go up,” meaning “get going up” or “be on your way.”

[33:1]  ¹⁵ tn Or “the land which I swore.”

[33:1]  ¹⁶ tn Heb “seed.”

[3:6]  ¹⁷ sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I am” disclosures – “I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.

[3:6]  ¹⁸ tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yare’ mehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition min (מִן) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).

[3:10]  ¹⁹ tn The verse has a sequence of volitives. The first form is the imperative לְכָה (lÿkha, “go”). Then comes the cohortative/imperfect form with the vav (ו), “and I will send you” or more likely “that I may send you” (וְאֶשְׁלָחֲךָ, vÿ’eshlakhakha), which is followed by the imperative with the vav, “and bring out” or “that you may bring out” (וְהוֹצֵא, vÿhotse’). The series of actions begins with Moses going. When he goes, it will be the Lord who sends him, and if the Lord sends him, it will be with the purpose of leading Israel out of Egypt.

[43:1]  ²⁰ tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”

[10:41]  ²¹ tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

[10:41]  ²² tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ²³ sn The double vocative Martha, Martha communicates emotion.

[10:41]  ²⁴ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[9:4]  ²⁵ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ²⁶ tn The double vocative suggests emotion.

[9:4]  ²⁷ sn Persecuting me. To persecute the church is to persecute Jesus.

[10:3]  ²⁸ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ²⁹ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[10:3]  ³⁰ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”